as true and as safe as that drawn from the words of Scripture. Therefore, to argue the subject from the perfections of the Divine Being, discoverable by the light of nature, is fair; meets the adversary upon his own principles; and, while he admits the existence of the Divine Being, we reduce him, by the necessity of reason, to admit the doctrine of the Trinity. When he refuses to be guided by reason, he fairly gives up the controversy, and then admits all the conclusions of reason, revelation, and tradition, upon the subject; and here we hold him as vanquished, whether he may be silenced or not.

VII. And that nothing may be wanting to satisfy those who deny the doctrine, and to support it from every source of argument, we have employed the assistance of Scripture, as well as that of demonstration, to prove what we have already advanced, that fair reasoning from Scripture, and from the divine perfections, strengthens each other in the proof of the doctrine. Thus, if those who deny it can be bound both by reason and revelation, they may give up the contest; rest satisfied that truth is upon our side; receive the whole plan of redemption, in all its comforting and glad tidings; and embrace the second

person of the Divine Essence, in our nature, as their sanctifier and comforter, and walk with God as his covenant people.

It is hoped that the arguments taken from revelation will appear convincing and satisfactory. They are arranged on a plan entirely new, and will attract attention the more readily, and exhibit the doctrine in a light in which it has not appeared before. And in order that the opposers of the doctrine may have still a wider range of proof, we have pursued the subject by the light of tradition through the four quarters of the habitable globe, so that every reader may see how strongly the belief of this doctrine has been impressed upon the minds of men by an overruling providence, through the medium of tradition, without the light of revelation. It is therefore hoped that the opposers of the doctrine will take the matter into serious consideration; and, with becoming candour, weigh the arguments deliberately, as every thing has been done, in

the

power of the author, to treat them with the most affectionate respect.

VIII. It is painful to think of the general ignorance of the doctrine even among those who profess to believe it; and it is no less painful to

consider the general prejudice that prevails against arguing the subject on the principles of reason and demonstration. Many cry out, above what is written;' and add,

Be not wise

It is above

reason, but not contrary to it.' Now, we would ask those captious disputants what they mean by being wise above what is written? If they mean that we should use no other words than the language of Scripture when treating of the subject, such of them as are clergymen do the very thing they condemn, every sermon they preach. And we would ask, how they know it is above reason, but not contrary to it? If they mean that reason cannot find out every particular of it, the very same thing may be said of every doctrine peculiar to Christianity. Does any one pretend to find out every particular of effectual calling, of justification, of sanctification, of union to Christ, of the union of our Lord's divine and human nature in one person, of the Spirit making the body of the believer a temple to dwell in, of the being and attributes of God; or even any object of matter, a pile of grass, or a grain of sand? Surely not; yet no man doubts but it is lawful to apply reason to each and every one of these, while, at the very same time, he admits that

there may be particulars in every one of them which we cannot follow in all their bearings. -Now, if reason should not be applied to the doctrine of the Trinity, neither should it be applied to any of these. But it is high time to abandon such childish weakness, and to employ all the powers and faculties of the mind in the investigation of a subject so grand, so noble and interesting. It is time to burst the fetters of prejudice, and to examine religious doctrines as they really are. For we must either give up all the peculiar doctrines of Christianity, or defend them with reason and demonstration against those who deny the infallible authority of the Scriptures. Those who deny the doctrine of the Trinity, deny also the plenary inspiration of the sacred oracles, and, by consequence, all the peculiar doctrines of

revelation.

Now truth can only be one side: either those who believe, or those who do not believe, the doctrine of the Trinity, are right. To which side shall we turn? If we give up the doctrine of the Trinity, with it we give up the divine personality of our Saviour, and also of our Sanctifier; and, together with this, also the doctrine of effectual calling, justification, sanctification, and every other

tenet peculiar to Christianity. This would be a costly sacrifice to what we have hitherto judged to be an error. There is no way left, therefore, but either to defend or abandon our religious tenets. And when we are publicly attacked, and challenged from the pulpit and the press, with the most severe and reproachful epithets, it is necessary we should bring forward those arguments with all the force of truth which they comprehend. And our efforts will be the more arduous, as many of those who deny the doctrine are most amiable characters in other respects, and most learned and profound disputants; so that nothing but the swords, the arrows, and the spears of truth, together with an impregnable coat of mail, composed of reason and demonstration, can ward off their powerful and impetuous assaults. Truth, however, has all things on its side; for God is the God of truth,-and with the God of truth we humbly venture to rest the issue, with devout submission.

N.B.-The phrase in moral distinction, is used in a few places in a peculiar sense in this Essay, and means, that we cannot ascertain the personality of the Divine Essence, but by the medium of its own moral excellence.